Hasidut untuk Pengkhotbah 2:13

And Korach took (Numbers 16:1) the targum is "and he separated himself". It seems to me that we need to first explain the verse "and there be a partition between the waters etc" (Genesis 1:6). Behold, one needs to understand about the fact that when the Holy Blessed One created the world there would be tzadikim and evil people. Isn't it true that the Holy Blessed name has no desire for evil people? And yet, due to "there is no tzadik in the earth [that does good and does not sin]" (Eccl. 7:20) and so that there will be no accuser for the tzadik, because the tzadik needs to fix the worlds, which is a subtle and spiritual work, then through evil people the righteousness of the tzadik is recognized and seen. This is according to what King Solomon PBUH wrote "as the advantage etc the advantage of the wise against the fool" (not a precise quote, but see Eccl. 2:13). And the explanation of the commentators is that just as through darkness one recognizes light, so too through a fool one recognizes the advantage of the wisdom for the wise. And when the accuser sees the evil of the evil people in contrast with the righteousness of the tzadik, because the tzadik chooses life using the freedom of choice given by the Holy Blessed Name, then the accuser shuts their mouth against accusing even more the tzadik. And this is the explanation for "there be a divider between the waters" - meaning, the tzadik is called raki'a 'divider' because of the subtlety and the spirituality. That word comes from "and they beat out וַֽיְרַקְּעוּ the sheets of gold" (Ex. 39:3) - meaning, that a tzadik should have the strength to fix, through the holy Torah, which is called 'water'. "and it will separate between water and water" meaning, if so, there is a necessity of there being a divider between waters, and this is that a person will be a tzadik, and it is also given into someone's hand the choice of being the opposite, God forbid. And even such a person still has a part in Torah, as they said "the empty ones among you are filled with mitzvot like a pomegranate is full with seeds" (Brachot 57a). And when the accuser sees the difference between the tzadik and the evil person, the accuser is not able to accuse anymore, and so the tzadik is free to do their work, as we explained.

This is the aspect of washing the hands in the morning when you rise from sleep. Day and night correspond to Adam and Eve, to order and disorder. The light of the day corresponds to Adam, who represents Wisdom, for light corresponds to wisdom and knowledge, as Rabbeinu z"l says elsewhere (Likutei Moharan I 37), and as is written (Proverbs 2:13) "As thr advantage of light over darkness, so is the advantage of wisdom". Night corresponds to Eve-Malchut, as in "night to night יְחַוֶּה, will tell" as mentioned in the holy Zohar and brought in the laws of awakening Halachah 3. At night, the gates of the Garden of Eden are sealed, which is the aspect of the disappearance of knowledge, and the world is then ruled by the Matron, which is Malchut. Therefore, judgments are empowered during the night, as stated in the holy Zohar I 92b, for all judgments arise from disorder, which corresponds to judgments, the source of all suffering, G-d forbid, which is against human will, corresponding to disorder. And disorder is the aspect of the darkness of night, as a person walking in the dark will walk in a disorderly way, because he cannot find the right path, and he may stumble on a rock, or something similar. However, during the daylight, one sees the path and walks in order. Therefore day and night correspond to order and disorder, to Adam and Eve, etc. Therefore, at night, when disorder rules, and order, wisdom, the light of day have disappeared, then is the time to sleep, and sleep is the aspect of nullification. For when a person sees that his intellect is confused and his mind is not settled, judgments that are attached to disorder are empowered. For when holy knowledge is perfect, disorder comes into order, for 'Where there is masculine, the feminine is not mentioed'. But at night, when knowledge disappears, and disorder, to which judgments are attached, G-d forbid, is empowered, G-d forbid, one must relinquish one's knowledge altogether, as if one had no knowledge at all, and completely nullify oneself into sleep. We must sleep at night when knowledge is not perfect, for otherwise, disorder may overrule, G-d forbid. Therefore we sleep at night to completely banish our knowledge and nullify ourselves, showing that disorder, which corresponds to the body, has no sustenance at all other than via the intellect. Therefore, we completely relinquish the intellect and the body remains like an inanimate stone with only the bare minimum of life. During sleep, the intellect is refreshed and strengthened, so that when we wake from our sleep, renewed mental forces return to us and the body is also strengthened. This is because the body is sustained mainly by the soul and the soul and the body themselves correspond to order and disorder. The body and the soul represent a man and a woman, as is known, Adam and Eve, light and darkness, wisdom and foolishness as mentioned elsewhere in the lesson entitled "דִּרְשׁוּ ה' וְעֻזּוֹ" (Likutei Moharan I 37). The body has no sustenance at all other than the soul, so at night, when knowledge is not whole/perfect, we must completely relinquish knowledge and literally nullify ourselves in sleep, so that disorder will not overpower us.

And you give life to them all (Nehemiah 9:6), you contract, as if it were possible, down to the lowest levels; and a portion of Divinity from above is placed within the darkness of materiality. For the whole essence of the intention is so that the lowest levels can rise above and have the advantage of light over darkness (Ecclesiastes 2:13). And this is the meaning of Joseph’s descent to Egypt, the lowest levels, “the ocean strait;” for through this enjoyment is increased as is written, the advantage of light, that enjoyment advances when it is lifted over darkness, and therefore he is called Joseph, connoting addition [tosefet]. And that is [the meaning of the verse (Gen. 42:1)] when Jacob saw that there was grain [shever] — connoting breakage [shvirah], which are the degenerations of Heavenly Wisdom, Torah that has fallen and broken; all that descends from its level is called “broken.” In Egypt, in the ocean strait: for he saw there degenerations of Torah that fell there and needed to be clarified and elevated. And he said, Go down there (Gen. 42:2) to elevate and descend to bring [them] to the life-force of the root and the self. And that is the meaning of Joseph died (Gen. 50:26), for the fact that the Torah descended until the final level is called “death,” for whatever descends from its level is called “death” (Zohar 3:135b). And they embalmed him (Gen. 50:26): for the Torah is called “Tree of Life,” and with trees we go according to the ripening of fruit, which is to say even though he descended to the final level he bore fruit. And he was put in a coffin (Gen. 50:26), as in the statement [of our Sages] of Blessed Memory, “The Tablets and the Broken Tablets were placed in the ark” (Bava Batra 14b): even the degenerations have elevation to be in the ark just like the Tablets, which are the Torah itself. And we will return to the matter at hand: since in every thing it is the Torah that gives that thing life, one should not look at any thing in its materiality, only at the internality of the thing in the secret of The wise person has his eyes in his head (Ecclesiastes 2:14); and in the Zohar they said, “And where else should a person’s eyes be? Rather, a wise person gazes to see who stands above his head” (Zohar 3:187a), which is to say that in every thing he should gaze toward the beginning of that thing: from where it evolved and who is that thing’s root.